The North American Puritans introduced a concept that has shaped American theology: a test of subjective assurance as a predicate to communing church membership. While previous Reformed communities had tested would-be communicants in their knowledge of church teaching and their adherence to that teaching in their lives. The New England colonists added a relation of the individual’s experiential conversion. This was intended to protect the purity of the church while also ministering to the individual by encouraging them in their faith by their inclusion in church membership. The results of the test led immediately to declining numbers of adults becoming communing members, which produced tensions for the interconnected systems of the Puritan society. Scholars have disagreed over whether the test represented a change in ecclesiology, whether later adaptations improved or worsened the situation, and whether these later adaptations were even more significant breaks with the Reformed tradition. This study argues that the initial test introduced a fundamental instability into the New England Way. The test was not a change in ecclesiology, but in soteriology, and flowed out of the ongoing evolution of the doctrine of assurance in the Reformed tradition. The policy adaptation of the second generation in the half-way covenant continued to hold the presupposition that experiential conversion was normative to subjective assurance. Consequently, it failed to address the issues that created the problem in the first place. The decline in membership was corrected over the course of the last quarter of the seventeenth century because the traumas of this tumultuous time creating experiential conditions like those of the first generation from which individuals were able to draw subjective assurance sufficient to pursue church membership. The sacramental renaissance of this period led to sacramental innovation in Stoddardianism, though it was not as extreme as scholars have often understood it. While faulting the founders test itself, Stoddardianism continued to share the presupposition of the normativity of experiential conversion, and so it was unable to correct the instability inherent in the New England Way.

A provocative reassessment of religion and culture in the early days of the American republic "The so-called Second Great Awakening was the shaping epoch of American Protestantism, and this book is the most important study of it ever published."—James Turner, Journal of Interdisciplinary History Winner of the John Hope Franklin Publication Prize, the Society for Historians of the Early American Republic book prize, and the Albert C. Outler Prize In this provocative reassessment of religion and culture in the early days of the American republic, Nathan O. Hatch argues that during this period American Christianity was democratized and common people became powerful actors on the religious scene. Hatch examines five distinct traditions or mass movements that emerged early in the nineteenth century—the Christian movement, Methodism, the Baptist movement, the black churches, and the Mormons—showing how all offered compelling visions of individual potential and collective aspiration to the unschooled and unsophisticated.

In this short primer, Gorski and Perry explain what white Christian nationalism is and is not; when it first emerged and how it has changed; where it's headed and why it threatens democracy. Tracing the development of this ideology over the course of three centuries and especially its influence over the last three decades, they show how white Christian nationalism motivates the anti-democratic, authoritarian, and violent impulses on display in our current political moment.

"The founder and CEO of Public Religion Research Institute (PRRI) and columnist for the Atlantic describes how white Protestant Christians have declined in influence and power since the 1990s and explores the effect this has had on America, "--NoveList.

"WHITE TOO LONG draws on history, statistics, and memoir to urge that white Christians reckon with the racism of the past and the amnesia of the present to restore a Christian identity free of the taint of white supremacy"--

Pop worship music. Falling in love with Jesus. Mission trips. Wearing jeans and T-shirts to church. Spiritual searching and church hopping. Faith-based political activism. Seeker-sensitive outreach. These now-commonplace elements of American church life all began as innovative ways to reach young people, yet they have gradually become accepted as important parts of a spiritual ideal for all ages. What on earth has happened? In The Juvenilization of American Christianity Thomas Bergler traces the way in which, over seventy-five years, youth ministries have breathed new vitality into four major American church traditions -- African American, Evangelical, Mainline Protestant, and Roman Catholic. Bergler shows too how this "juvenilization" of churches has led to widespread spiritual immaturity, consumerism, and self-centeredness, popularizing a feel-good faith with neither intergenerational community nor theological literacy. Bergler s critique further offers constructive suggestions for taming juvenilization. Watch the trailer:

As recently as a few decades ago, most people would have described America as a predominantly Protestant nation. Today, we are home to a colorful mix of religious faiths and practices, from a resurgent Catholic Church and a rapidly growing Islam to all forms of Buddhism and many other non-Christian religions. How did this startling transformation take place? A great many factors contributed to this transformation, writes Amanda Porterfield in this engaging look at religion in contemporary America. Religious activism, disillusionment with American culture stemming from the Vietnam war, the influx of Buddhist ideas, a heightened consciousness of gender, and the vastly broadened awareness of non-Christian religions arising from the growth of religious studies programs--all have served to undermine Protestant hegemony in the United States. But the single most important factor, says Porterfield, was the very success of Protestant ways of thinking: emphasis on the individual's relationship with God, tension between spiritual life and religious institutions, egalitarian ideas about spiritual life, and belief in the practical benefits of spirituality. Distrust of religious institutions, for instance, helped fuel a religious counterculture--the tendency to define spiritual truth against the dangers or inadequacies of the surrounding culture--and Protestantism's pragmatic view of spirituality played into the tendency to see the main function of religion as therapeutic. For anyone interested in how and why the American religious landscape has been so dramatically altered in the last forty years, The Transformation of Religion in America offers a coherent and persuasive analysis.